Haazinu: When We Are Close to Heaven

1. On the verse,9 “Give ear,10 O heavens… hear,11 O earth,” the Sifri states, “Since Moshe was close to the heavens, he said, ‘Give ear, O heavens,’ and because he was distant from the earth, he said, ‘Hear, O earth.”

The word “Torah” shares its root letters with the word horaah, meaning “instruction.”12 From this, it is understood that the point mentioned above – that Moshe was close to the heavens – contains a lesson for every Jew in his Divine service.13 This is possible because, as the Tanya states, “In each and every soul from the House of Israel, there is [a spark] from the attribute of Moshe our teacher, for he is [one] of the seven shepherds14 … and is inclusive of all of them.”15 Accordingly, every Jew can attain at least “a minute portion and a bit”16 of the attributes of Moshe that the Torah made known to us. This applies also regarding the concept at hand – we can all be “close to the heavens.” Since we can attain this level, we are obligated to try to realize it, because man’s Divine service must be carried out to full extent of his capacity.17

This requires clarification: How is it possible for every person to be “close to the heavens”? Moreover, how can everyone be obligated to reach this level?

A further point requires clarification: As mentioned on several occasions, the theme of each Torah portion is connected to the time of year during which it is read.18 From this, it is understood that, in the present instance, the lesson mentioned previously – that a person should be “close to the heavens” – is particularly relevant to the time when Parshas Haazinu is read. In many years, like this year, it is read during the Ten Days of Teshuvah, i.e., on Shabbos Teshuvah.19 As such, it is necessary to understand the connection between this lesson and the Ten Days of Teshuvah in general, and with Shabbos Teshuvah in particular.

The above can be understood after first explaining why the Shabbos between Rosh HaShanah and Yom Kippur is called Shabbos Teshuvah. Based on the well-known concept20 that every entity’s name reflects its inner theme and life-force, it is understood that the inner theme of this Shabbos is teshuvah.

True, straightforwardly, the Shabbos is given this name because it is one of the Ten Days of Teshuvah. Nevertheless, since all elements of the Torah are precise, from the fact that the name of the day is Shabbos Teshuvah, we see that its connection to teshuvah is not merely that it is one of the Ten Days of Teshuvah, but it also stems from the dimension of Shabbos that characterizes it. Since it is the Shabbos of the Ten Days of Teshuvah, it possesses a unique virtue associated with teshuvah that surpasses that possessed by the other Ten Days of Teshuvah.

Even according to the opinion of those who maintain21 that the proper name of this Shabbos is Shabbos Shuvah and not Shabbos Teshuvah, the apparent source for that name is the Haftarah of that Shabbos which begins Shuvah Yisrael (“Return O Israel”).22 From the fact that this Haftarah – whose theme is teshuvah – was ordained to be read on this Shabbos, it is understood that this Shabbos is specifically connected to the concept of teshuvah. This is also evident from the law cited by halachic authorities23 that a youth should not be the one who recites the Haftarah Shuvah Yisrael, although throughout the year even a minor may also recite the Haftarah. The rationale is that the reading of the Haftarah Shuvah Yisrael was not instituted because of the connection between the Haftarah and that week’s Torah reading (as is the case regarding most of the Haftaros), but because of the connection to the time of year which is characterized by the theme of teshuvah.24

Accordingly, it is understood that is not appropriate for a minor who is exempt from all the mitzvos25 – and thus the concept of teshuvah in a full sense is not relevant to him26 – to recite the Haftarah Shuvah Yisrael.27 Based on this, it could be said that the Shabbos is called Shabbos Shuvah not only because the Haftarah begins with these words, but also – and primarily – because the inner theme of the Shabbos is teshuvah and this Haftarah is read for that reason.

Thus, even according to this opinion, the name Shabbos Shuvah indicates a special connection between this Shabbos and the concept of teshuvah. Therefore, an explanation is required: What is the unique connection between this Shabbos – from the standpoint of Shabbos – to the concept of teshuvah?

When distinguishing between the teshuvah of the entire year and the teshuvah of the Ten Days of Teshuvah, our Sages comment,28 “Here [(during the Ten Days of Teshuvah), teshuvah is most effective and can nullify unfavorable heavenly decrees even when carried out] beyachid, ‘by an individual,’ while here [(during the remainder of the year), teshuvah is only effective when carried out] by a community.” There is a well-known interpretation of this teaching by the Alter Rebbe,29 that beyachid refers to the dimension of yechidah within the soul, i.e., the aspect of the soul that is bonded with G‑d through an essential connection. By contrast, the teshuvah called forth throughout the year stems from the person’s “community,” i.e., his ten conscious powers.30

These two levels of teshuvah – teshuvah stemming from the ten powers of the soul and teshuvah stemming from the yechidah within the soul – correspond to the two levels of teshuvah respectively: a) teshuvah ta’ta’a, lesser teshuvah that is intended to correct a person’s sins, and b) teshuvah ila’a, superior teshuvah, which as a whole is reflected31 by the verse,32 “The spirit will return to G‑d, Who bestowed it,” the attachment of the soul to its root and source.33

To explain: As a whole, man’s Divine service of Torah and its mitzvos reflect his connection to G‑d based on his conscious powers.34 When a person violates one of the Torah’s commandments, he causes a lack and a blemish in the connection of the powers of his soul to G‑d. Since from the standpoint of his conscious powers he has become separate from G‑d, in order to return and reconnect these powers to G‑d, he must arouse the essence of his soul that transcends these conscious powers. That is possible because his sins cannot bring about any weakness in the connection between the essence of his soul and G‑dliness.35 For that reason, i.e., due to that essential connection, it is within his potential to reconnect even his conscious powers to G‑d.36

Nevertheless, since the intent of his teshuvah is to correct the blemishes and fill the lacks in the soul’s internal powers, we are forced to say that his intent stems from a level in the soul that has a connection to these powers, a level wherein the deficiency in the conscious powers resulting from his sin is significant. In other words, although this level of teshuvah comes from the essence of the soul that transcends its conscious powers, it is still rooted in a level within the soul that has already been drawn down to serve as a root and a source for the conscious powers, and thus is, to some extent at least, affected by this deficiency. This cannot be said about the essence of the soul itself, the level where the soul’s union with G‑d transcends merits and sins entirely.37

By contrast, the dimension of yechidah – the very essence of the soul that is so lofty that it cannot serve as a root and a source for the soul’s conscious powers – transcends sin entirely.38 Teshuvah that stems from this dimension of the soul is not intended to atone for sin or transgression. Instead, its emphasis is on an ongoing process of ascent, “going from strength to strength,”39 in the attachment of the soul to its root and source.

This reflects the advantage of the teshuvah carried out during the Ten Days of Teshuvah over the teshuvah carried out throughout the year. It is the service of teshuvah ila’a, superior teshuvah, which stems from the yechidah of the soul.

In a general sense, there is a parallel between these two modes of teshuvah and the modes of service that characterize the Divine service carried out during the weekdays and that are carried out on Shabbos respectively. During the week, the primary aspect of man’s Divine service is the task of birurim, refining the world’s material substance through the 39 labors and other weekday forms of activity.40 The intent of these activities is to refine those aspects of existence in which man was granted free choice41 and to elevate them to holiness.42

Within the context of teshuvah, such activities resemble the lesser form of teshuvah, Divine service using one’s conscious powers that became separated from G‑dliness,43 with the intent of reconnecting these powers to holiness.

On Shabbos, by contrast, labor – including the labor of refining the world’s material substance – is forbidden. Since, in a spiritual sense, the worlds and all of existence ascend on Shabbos, man’s Divine service is on a loftier plane than that of worldly matters and even his labor to refine them. In the spiritual setting created by Shabbos, a Jew’s Divine service involves an ascent from level to level in holiness itself.44

Within the context of teshuvah, the Divine service of Shabbos is teshuvah ila’a, superior teshuvah,³⁶ the attachment and the ascent of the soul to its root and source.

On this basis, it is possible to explain the advantage possessed by the Divine service of teshuvah of Shabbos Teshuvah over the Divine service of teshuvah carried out during the remainder of the Ten Days of Teshuvah.

As explained on many occasions, the seven days between Rosh HaShanah and Yom Kippur are reflective of the seven days of the week throughout the entire year. Each one of these seven days contains the potential for teshuvah and correction for that day of the week for all the weeks of the previous year. In other words, the Sunday of the Ten Days of Teshuvah contains the potential for teshuvah and correction for all the Sundays of the past year; the Monday of the Ten Days of Teshuvah contains the potential for teshuvah and correction for all the Mondays of the year, etc.45

Based on the above, it can be understood that although, as a whole, all the Ten Days of Teshuvah are associated with the superior teshuvah, as explained previously, nevertheless, since the intent of the weekdays of the Ten Days of Teshuvah is to correct the Divine service of the weekdays of the entire year, our Divine service on those days does not represent the true and consummate expression of this superior teshuvah.

By contrast, on the Shabbos of this week, when our teshuvah corrects the Divine service of all the Shabbosos of the entire year, the Divine service of this day is the consummate expression of superior teshuvah.

Building on the previous explanations, it is possible to clarify the connection between the interpretation of the Sifri – that Moshe was close to the heavens, as mentioned in sec. 1 – and Shabbos Teshuvah.

As a whole, the two levels – the earth and the heavens as they exist within a person’s soul – parallel our conscious powers and the essence of the soul. The conscious powers that are enclothed in the limbs of the body represent the level of earth within man, while the essence of the soul, the yechidah, which serves as an encompassing influence on the body, represents the heavens within man.46

Therefore, the two aspects of teshuvah – lesser teshuvah that relates to the conscious powers and superior teshuvah that stems from the yechidah – parallel the two levels, earth (lesser teshuvah) and the heavens (superior teshuvah).47

Based on the previous explanation (see sec. 3) – that the teshuvah of the Ten Days of Teshuvah as a whole, and that of Shabbos Teshuvah in particular, is the Divine service of superior teshuvah. It follows that during these days a person should be “close to the heavens,” i.e., absorbed in the Divine service of superior teshuvah.48

From this, we can also understand how it is possible for every person to reach this level of being close to the heavens. As reflected by our Sages’ interpretation49 – that the verse,50 “Seek G‑d when He is to be found, call Him when He is close” refers to “the ten days between Rosh HaShanah and Yom Kippur” – the fact that the Divine service of the Ten Days of Teshuvah is superior teshuvah does not stem from the person himself, but from the potential that he is granted from Above. On these days, G‑d is close to every Jew; this is a time when “the luminary draws close to the spark,”51 and this affects the spark, motivating it to be drawn to its source, the luminary.

Therefore, a unique pattern of Divine service is appropriate at this time. Throughout the year, our Divine service should follow a structured pattern – first, lesser teshuvah, and only afterwards is it possible to reach superior teshuvah. However, during the Ten Days of Teshuvah, we are all endowed with a power from Above to reach a level that is “close to the heavens,” superior teshuvah.

There is a unique positive quality in years like the present, 5727 [1966], when Shabbos Teshuvah falls directly after Rosh HaShanah and the seven days between Rosh HaShanah and Yom Kippur begin on Shabbos. Since “all the days [of the coming week] are blessed [from Shabbos],”52 this generates a unique potential that enables the Divine service of all the other Ten Days of Teshuvah to be carried out on the level of superior teshuvah that characterizes Shabbos.

Adapted from sichos delivered on Shabbos Teshuvah, 5722 (1961) and Shabbos Teshuvah, 5727 (1966)